Descendants of holocaust victims and perpetrators: Legacies and dialogue

This paper summarizes the themes that often plague the lives of holocaust survivors and which were dealt with in a special roundtable dialogue in Budapest, Hungary, in August 1994. Some history of what happened to survivors after World War II is provided, followed by a summation of a teaching case and the dialogue among invited therapists from Germany, Hungary, and Israel who were either holocaust survivors and/or treating holocaust survivors. The dialogue focused on burdensome and troublesome issues that need to be discussed between and about survivors of both victims and perpetrators in an effort to ultimately enable therapists to treat this population with greater insight, compassion, and efficacy.She was the first president of the International Family Therapy Association, is a past president of the American Psychological Association's Division of Family Psychology, and author of many books and articles on family centered topics. Reprint requests should be sent to Dr. Kaslow     

Is identifying with a historically victimized group good or bad for your health? Transgenerational post‐traumatic stress and collective victimization

An abundance of evidence suggests that the consequences of collective ingroup victimization can traverse generations, even among group members who are not direct descendants of victims. It nevertheless remains unclear why only some group members experience vicarious victimization. To examine the role of collective identification in the transmission of trauma across generations, we surveyed members of a Jewish community—including descendants of holocaust survivors and others who were not descendants of the holocaust survivors. Among non‐descendants, Jewish identification was negatively associated with symptoms of post‐traumatic stress disorder (PTSD). In contrast, among descendants, Jewish identification was positively associated with PTSD symptoms. Further, familial willingness to discuss the holocaust mediated the relationship between identification and PTSD symptoms. Additional analyses confirmed that these effects were specific to holocaust‐related PTSD symptoms and not general anxiety or depression. These findings suggest that collective identity may both buffer and enhance the effects of collective victimization on mental health. Copyright © 2011 John Wiley & Sons, Ltd.     

Comparisons of second-generation holocaust survivors, immigrants, and nonimmigrants on measures of mental health

To determine whether a "children-of-holocaust-survivors syndrome" could more parsimoniously be explained as an "immigration effect," we performed a comparative study on a sample of 25 children of holocaust survivors, 25 children of immigrants, and 25 children of American-born parents. Subjects were matched on age and educational level and were assessed with four measures of mental health. Contrary to the findings of some researchers whose data supported such a syndrome, our data indicate no significant differences between children of holocaust survivors and the children of other immigrants. These data are suggestive of an immigration effect that is common to the children of immigrants and not limited to the children of holocaust survivors, rather than a survivors syndrome. The children of American-born parents showed greater alienation, less religiosity, and a tendency toward feelings of less guilt than the other two groups. Our data underscore the need to control immigrant status in multiple samples and studies before definitive conclusions can be drawn in this area.     

Self-constitution and “Infrastructural” Change: An Interdisciplinary Account of Psychoanalytic Action

The American Journal of Psychoanalysis - Beyond revealing unconscious pathological identifications and traits—including their past usefulness but current toxicity—what techniques in our...     

What is analysis?

This paper attempts to discern a ground for doing depth psychological work in times of disappearance, loss and the absence of the gods. Through the poetry of Friedrich Hölderlin, and to a lesser extent, Rainer Maria Rilke, it seeks to discover the significance of fragmentation and conflagration in the manifestations of both psyche and the post-industrial landscape we inhabit. What does the ‘death of god’ mean for our notions of symbol and self and for the practice of psychotherapy and psychoanalysis? How do we understand our daily clinical work in the context of ruin, holocaust and despair?     

The Invisibility of Evil: Moral Progress and the ‘Animal Holocaust’

Abstract

This paper explores the concept of an ‘animal holocaust’ by way of J.M. Coetzee's The Lives of Animals, and asks whether the Nazi treatment of the Jews can be legitimately compared to modern factory farming. While certain parallels make the comparison appealing, it is argued, only the holocaust can be described as ‘evil.’ The phenomena share another feature, however, namely, the capacity of perpetrators to render victims ‘invisible.’ This leaves the moral dimension of the comparison in tact since it shows defenders and critics of an ‘animal holocaust’ to be talking about different things: the comparison is offensive for many because it levels degrees of moral value attributed to human and animal life, respectively, while for others it articulates the challenge of bringing non-human sentient beings into the same moral universe as their human counterparts. The paper concludes by asking whether such moral progress can ever render the death of human beings and animals similar in kind.     

Across the Martian Frontier? Thoughts on Planet B,a Martian Safety Valve,and the Earth as Our Body

Even though we are on the precipice of a “bad Anthropocene,” humankind should not colonize Mars. Mars is often depicted as our “Planet B”—an evacuation plan for Earth. But in this time of ecological crisis, theologian Sallie McFague suggests that we think of the Earth as God’s body and take our obligation to care for our common home seriously. Likewise, in contrast to calls for colonization, I contend that two American historical anecdotes—the safety valve theory and the Yellowstone—illustrate why humanity should think less about becoming Martians and instead find meaning and purpose in remaining Earthlings.     

Treating holocaust survivors

Contemporary Family Therapy - There has been a substantial body of literature on the political, economic and emotional legacy of the holocaust on the victims who survived and their families. It has...     

Effects of Viewing “Holocaust” on Germans and Americans: A Just-World Analysis1

This study examines attributions of blame to the Nazis and the Jews for the events of the holocaust. The sample consisted of Germans and Americans who had viewed the television series “Holocaust” and comparison groups who had not seen the program. It was found that among viewers who identified with the Nazis, attributions of blame to the Jews were higher than among nonviewers or viewers who identified with the Jews. Attributions of blame to the Nazis did not vary as a function of viewing the television series. However, people who identified with the Nazis blamed the Nazis less for the holocaust than people who identified with the Jews. These results are discussed in terms of the justworld hypothesis (Lerner & Miller, 1978) and their implications for media presentations on the victims of oppression.     

Sharing the holocaust experience: communication behaviors and their consequences in families of ex-partisans and ex-prisoners of concentration camps

This study concerns the manner in which the traumatic events suffered by the parent in the Nazi holocaust are communicated to the second generation born after the Second World War. Additionally we investigated the effects of differences in wartime experiences on subsequent communication behaviors. Communication behaviors in families whose parents had been prisoners in concentration camps were compared with those of families who had displayed active resistance (i.e., were partisans) during the Second World War. The data indicate greater legitimacy and openness in discussing holocaust-related issues in the homes of ex-partisans than in the homes of ex-prisoners in concentration camps. Also, sons and daughters of the former group have better knowledge of the holocaust and hold more favorable attitudes than do sons and daughters in the second group. The implications of these findings are discussed.     

Dangers of Transpersonal Psychology: A Reply to Ken Wilber

This article is a reply to Ken Wilber's critique of Albert Ellis's “Fanatacism that may lead to a nuclear holocaust,” which outlines some of the dangers of transpersonal psychology and psychotherapy.     

Psychological Chauvinism and Nuclear Holocaust: A Response to Albert Ellis and Defense of Non-Rational Emotive Therapies

A 1986 article by Albert Ellis on psychology and nuclear holocaust did not address certain key issues and made inaccurate criticisms of nonrational emotive therapies. This article attempts to correct these errors and to emphasize the importance of open-minded cooperation among psychologists of differing theoretical persuasions.     

Fanaticism That May Lead to a Nuclear Holocaust: The Contributions of Scientific Counseling and Psychotherapy

The author considers some of the fanatical beliefs that may possibly lead to a nuclear holocaust in the not-too-distant future, shows how dangerous these ideas are, and suggests that one of the best ways to minimize this kind of absolutistic and dogmatic thinking is through the psycho-educational approach pioneered by scientific counseling and psychotherapy.     

Moral Landscapes and Ethical Vistas

This book discussion demonstrates how the War on Terror—now spanning two American administrations—has affected the role and authority of historical American traditions on the justice of war. It highlights the continuing importance of four principles rooted in American moral and ethical traditions: legitimate authority; guidelines on preemption; the protection of civilians; and the importance of democratic discourse in the deliberation of American conduct.     

Robin hoods and good samaritans: The role of patients in health care distribution

There are good reasons — both medical and moral — for wanting to redistribute health care resources, and American hospitals and physicians are already involved in the practice of redistribution. However, such redistribution compromises both patient autonomy and the fiduciary relationship essential to medicine. These important values would be most completely preserved by a system in which patients themselves would be the agents of redistribution, by sharing their medical resources. Consequently, we should see whether patients would be willing to share before we resort to surreptitiously redistributing their resources or denying medical care to some who want and need it. We should change our health care payments systems to allow patients to donate their medical benefits to those in need.     

Student Perceptions of Campus Cultural Climate by Race

Five hundred and seventy-eight African American, Asian American, Latino/a, and White undergraduates responded to a questionnaire assessing perceptions and experiences of the campus cultural climate. Results revealed significant differences between racial and ethnic groups on multiple dimensions of the campus cultural climate. African American students consistently reported significantly more racial—ethnic conflict on campus; pressure to conform to stereotypes; and less equitable treatment by faculty, staff, and teaching assistants. White students' responses reflected limited perceptions of racial—ethnic tensions and a university climate characterized by respect for diversity. Counseling implications are presented.     

Counseling African American Women: Multiple Identities—Multiple Constraints

Multicultural counseling models have limitations in synthesizing multiple cultural variables such as race, gender, class, and sexual orientation. The author describes 3 multicultural models—Afrocentric, feminist, and “womanist”—and their application to psychotherapy with African American women. Using a case illustration of an African American lesbian client, the author offers strategies for assisting clients to integrate multiple cultural identities.     

Settler-State Borders and the Question of Indigenous Immigrant Identity

Indigenous migration from Latin America to the United States has been on the rise over the past decades. There has also been an increase in Indigenous self-identification amongst people in the United States who previously self-identified as Hispanic or Latina/o on census forms. Though Latin American Indigenous migration to the United States has been steadily on the rise since the 1990s, there remains a lack of resources—philosophical, political, and bureaucratic—to account for this migrant group. My goal in this article is to explore in greater depth why Latin American Indigenous migration is hermeneutically marginalised. First, I argue that we problematically fail to understand settler-state borders—particularly the Mexico-US border—as, in part, Indigenous spaces. Second, and relatedly, I argue that our failure to understand borders as Indigenous spaces is connected to the widespread, inaccurate presumption that Indigenous peoples ‘lose their authenticity’ (and, in turn, their very Indigenous identities) upon crossing settler-state borders. Contrary to what I describe as the dominant view of borders as de-Indigenised or non-Indigenous spaces, I argue in that many settler-state borders are spaces where Indigenous peoples, including Indigenous migrants, may experience their Indigenous identities intimately, and even publicly articulate and defend them. Importantly, this does not mean that settler-state borders do not also harm Indigenous peoples by threating Indigenous sovereignty. I end by arguing that addressing the hermeneutical marginalisation of Latin American Indigenous migration requires a rigorous reconceptualisation of borders themselves as Indigenous spaces.     

‘Our periodic table of hate’: The archive of 1984 Punjab in Jaspreet Singh’s Helium

Highly critical of the Indian government's cover up of the 1984 Sikh pogroms, Indian-Canadian author Jaspreet Singh offers a scathing expose of the anti-Sikh violence in his 2013 novel Helium. Singh experienced first-hand the ‘holocaust’ of 1984 in Delhi, and as a diasporic Indian since 1990, he is also intimately familiar with the burdens of postmemory among Sikhs in the west, many of whom sought asylum abroad in the wake of 1984. Influenced by Primo Levi and W.G. Sebald, Singh constructs a multi-generic ‘archive’ of the crimes of 1984 in Helium, which articulates the lingering trauma of the Sikhs and challenges the image of a unified, multiculturalist, secular-humanist postcolonial Indian state. Drawing on exhaustive research, Helium is a hybrid of fiction, survivor and relief worker testimonials, photographs, drawings, documentary, thriller, and inter-textual narrative—because the horror of 1984 cannot be recounted through a single medium or genre or voice. In considering its archival form and political intent, my article establishes Helium as a bold, ethical attempt to record the anti-Sikh violence of 1984 in order to bring justice to both the dead and the survivors.